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Topic: Direct Teaching of Bhagavan Ramana: (Read 32300 times)

What is it that now prevents us from abiding without thought as the Reality? (summar iruthal). The Reality or Self ever shines inthe Heart beyond thought, as the pure adjunct-less "I AM". But instead of abiding as that "I AM", there rises an ego, a separateindividual who feels 'I am this body', 'I am so and so'. This ego is the first root thought, the 'I' thought; without it no other thoughtscan exist. Therefore, it is this individual 'I' which assumes the thought form as 'body', 'world', etc., that obstructs our natural abidanceas I AM. Hence, if we want to abide without thought, as the Self, and thereby realize the Reality as it is, we need only to removethis obstruction, the first thought or ego. That is why in many verses of Ulladu Narpadu analyze and describe the nature of the egoand its by products --- the body and world --- for, only when we understand their nature will we now how to remove them.

What is the nature of this ego, and how are we to prevent its rising? The answer to this question is the uniqueness of Sri Bhagavan'steachings. in verse 24 of Ulladu Narpadu, He tells us that the insentient body cannot of its own accord say 'I', that the Eternal I doesnot rise or set, but between these two rises a false 'I' which is limited to the body. This is the ego, otherwise known as the chit-jadagranthi -- the knot between the sentient Self and the insentient body. It is also known as bondage, the jiva, mind, samsara and so on.

In the next verse, Sri Bhagavan tells us: 'This formless and ghostly ego comes into existence by grasping a form ( a body);grasping a body it endures; feeding upon forms which it grasps it waxes more; leaving one form it grasps another form.....' How then are we to remove this sole obstruction which prevents us from peacefully and happily abiding as the Self?The answer is given by Sri Bhagavan in the next verse, Verse 25. 'When sought for, it takes to flight'! This is another uniqueclue given by Bhagavan. He illustrated it with a story. A man posed himself as a friend of both the bride's and the bride-groom'sparty! So long as everyone believed him, he got on very happily bossing over both the parties and feasting sumptuously. Butas soon as an inquiry was started about him, as soon as the people tried to find out who he was, he took flight and disappeared.Such is the case with the ego, which, likewise poses both as the Self and as the body. It is endowed with Consciousness and shinesas 'I', which are the properties of the Self and, at the same time, it is limited to a form and it rises and sets, which are the propertiesof the body.

So long as we do not enquire into its nature, this ego will boss over us and will feast on the knowledge of objects gained throughthe five senses. But as soon as we start Self inquiry, as soon as we try to know who this ego, it will take to its heels and disappear.

Why, some wonder, does the ego thus disappear when it is scrutinized or attended to? As Sri Bhagavan explains, the egocomes into existence only by grasping a form. Also, it endures by grasping forms. Without a form to grasp, the ego cannotstand.

All thoughts, all objects, all knowledge of second and third persons are forms only. Therefore, so long as the ego attendsto objects, to second and third persons, it waxes and grows strong. But the ego itself has no form. So if tries to attend to itself, the first person or subject, it will lose its strength, subside and disappear. Disappear in the sense that the ego falls back into its Source, the Heart.

So long as it attends to second and third persons, it appears to exist, but when it tries to pay attention to itself, to inquire,'Who am I? ' it is found to be non existent. This truth is clearly stated by Sri Bhagavan in verse 17 of Upadesa Saram: "If one inquires into the nature of the mind (or ego), it will be found that there is no such thing as mind at all! This is the direct path." When the ego thus disappears, being found to be non existent, what remains? Only the Self, the Reality !

This, is therefore, is the direct path which enables us to "abide in the Heart as it IS" as Sri Bhagavan says in the first benedictoryverse of Ulladu Narpadu.

Another unique contribution of Sri Bhagavan is His clear exposition that there are no two 'I's, one the ego and one the Self ---'duality during practice (sadhana) and on duality on attainment (sadhyam) is untrue" says Sri Bhagavan emphatically. And the Self is the only 'I'. Only on this ocean of "I AM" arise all emotions, feelings and thoughts, the adjuncts of the individual, theego making us feel that the ego is the 'I'. Therefore, if we closely scrutinize this apparent 'I', we will find that the 'I' in truth is not the ego but only the Self.

To remain with any form of ignorance is painful indeed ! Especially, spiritual non knowing drowns one in endless recurring pain.Hence, scriptures of all religions proclaim that release from ignorance is the goal of life.

Sri Ramana Maharshi gives us a crystal-clear spiritual solution to end this apparently incurable pain, the root of all ignorance.Not knowing the truth about oneself is this gross ignorance. Self inquiry is the sole method, the Maharshi asserts, to cut off this mass of ignorance, root and branch. Ignorance removed, what remains is the ever shining Light of Pure Wisdom. One'sown inner Reality is this Brilliant Flame. 'Be Your Self', is the Royal Command of the Maharshi, the following which one recognizesthat one is ever that Eternal Light only!

Scriptures declare that the Self is he thousand splendoured Sun. "To be the Self is to know the Self', said Maharshi. Self Realizationtherefore, is the crowning of all human efforts.

Another unique aspect of Bhagavan's teaching is that He revealed the importance of 'paying attention'. We can thus boldly say that the correct technique of Self Inquiry as taught by Sri Bhagavan is paying full attention to the mere feeling 'I'. As soon as we tryto attend the feeling of 'I', all sorts of thoughts arise and distract our attention. However, it is interesting to observe that thoughtsdo not rise of their own accord, they rise only because 'we think' them. Moreover, thoughts do not have any power of their own,they gain power only by our attending to them. If we do not pay attention to the thoughts that arise, they will subside of their ownaccord.

Sri Bhagavan says: "If you deny the ego and scorch it by ignoring it, you would become free. If you accept the ego, it willimpose limitations on you and throw you into a vain struggle to transcend them." We have, thus, top set aside thought-attention and regain Self attention. This method of attention is clearly taught by Sri Bhagavan in the small book WHO AM I?where He says, "If other thoughts arise, one should, without attempting to complete them, inquire, "To whom did they rise?"What does it matter however many thoughts rise? At the very moment that each thought rises, if one valiantly inquires Who am I?the mind (our power of attention) will turn back (from the thought) to its Source, Self, (then, since no one is there to attend to it)the thought which had risen will also subside. By repeatedly practicing thus, the power of the mind to abide in its Source increases."

This is a great clue for seekers, for practitioners of the way. So long as our attention clings to this feeling 'I', we cannot know or attend to anything else. The sole purpose of the quest is to draw our attention back towards this 'I'. Therefore, Self can be knownonly by mans of Self Inquiry and Self Inquiry is not the activity of the mind but cessation of all forms of mind activity, viz., the stateof the stillness mind. As Sri Bhagavan says in verse twenty six of Upadesa Saram, "Being the Self is itself is knowing the Self, because Self is not two. This is Self Abidance."

In the verse twenty seven of Ulladu Narpadu, Sri Bhagavan declares that unless we pay attention to the Self, we cannot attainthe state of egolessness in which 'I' does not rise, and unless we attain that egoless-ness we cannot abide in our true state ofoneness with the Reality. Why should this be so?

Why should not other sadhanas also enable us to realize the Self?

The reason is lucidly explained by Sri Bhagavan in Maharshi's Gospel (BOOK I - Chapter 1.): "Self Inquiry alone is the direct meansto realize the Self, because every other kind of sadhana presupposes the retention of the mind as the instrument for carrying on thesadhana, and without the mind, it cannot be practiced. Therefore, the attempt to destroy the ego or mind by sadhanas other than Self Inquiry, is just like a thief posing as a policeman and pretending to try to catch the thief. Self Inquiry alone can reveal the truth that neither the ego, nor mind really exists, and thus it alone can enable one to realize the Self." Sri Bhagavan has also employed another analogy. He used to explain that trying to kill the mind by other sadhanas is like trying to bury one's shadow. If the mindwere real, it will perhaps kill itself. But, the truth is that the mind is non existent and hence it can no more kill itself than a man canbury his own shadow !

Sri Ramana categorically emphsized in the poem Atma Vidya: "Self Inquiry is the easiest of all paths." Let us see why SriBhagavan has said the 'easiest'. What do the terms 'easy' and 'difficult' mean? In the words of Sadhu Om: What we do notlike, what we cannot do and what we do not know, we call it 'difficult', whereas what we already like, what we have alreadydone and what we already know, we cal it to be easy. That is, if something is within our power of loving, our power of doing,and our power of knowing we feel it to be easy. But, if it is not within our power of loving, doing, or knowing, we feel it to be'difficult'.

With this simple definition, let us see whether Self Inquiry is easy or difficult. Is there anyone who can say that he does not lovehimself? No, among all the things we hold dear, it is our self that we love most. Is there anyone who can say that he does not knowhimself? No, because before we know any other thing, we must first know our self; when we say, 'I now so and so' does it not prove that we know the feeling of 'I'? And is there anyone who can say that he is not able to remove all his adjuncts such as the body and mind, and to abide in himself? No, because everyday in deep sleep, we effortlessly and naturally remove all these adjuncts andremain in our true nature. Thus, it is clear that we all love our Self, we all know our Self, we are all able to abide as our Self. In other words, the iccha sakti, kriya sakti, and jnana sakti necessary for Self Inquiry are already inherent in us! Therefore,self inquiry is the easiest!

All that Bhagavan demands us is: Love yourself ! Know yourself ! Be yourself ! How can this be difficult?

When Bhagavan Ramana assures that Self Inquiry is the easiest, He has also subtly left us a clue here. His reassurance too isthere that we are not alone in this endeavor, but that His Grace is always there to guide us. When His Grace has brought usall to His lotus feet, will He not help us to attain the most noble and worthy achievement, that of success in Self Inquiry?

"What is a true sadhaka (seeker) needs is nothing but utsaha (positive inducement)," Swami Vivekananda once observed. In that light, we bring this bouquet of blissful Self-affirming utterances and occurrences that took place in the presence ofBhagavan Ramana. As a turbulent bull is squarely brought back to its place of shelter "with a handful of rich green grass", the boisterous mind of a true seeker will surely be brought back to its place of emergence, --- the Heart --- by constantly,unremittingly and joyously reading these copious spiritual offerings.

PART I:

All paths become merged in the path of Self enquiry just as all languages become merged in Silence (mouna).

(p.277)*

*These quotes are from Talks. But the page number pertains to some older editions. Hence I am not giving the page numberin the following quotes.

*Question: Bhagavan teaches us always to know ourselves. He should kindly teach us how to know ourselves, and bless us.

Bhagavan: The kindness is always there. You should ask for something that is not there, and not for something that is therealready. You should believe with all your heart that the kindness is there. That is all.

This afternoon at 3 O clock, a devotee stood near Bhagavan's sofa and said: "Swami, I have only one desire, namely to put my head on Bhagavan's feet and do namaskar. Bhagavan must grant me this favor."

Bhagavan asked: "Oh ! is this that desire ! But then which is the foot and which is the head?"

No reply.

After pausing for a while, Bhagavan said: "Where the self merges, that is the foot."

"Where is that place?" asked that devotee.

"Where? It is in one's own Self. The feeling 'I', the ego, is the head. Where that aham vritti (ego) dissolves, that is the foot of the Guru."

*

Bhagavan with a smile, said, "Bliss is a thing which is always there and is not something which comes and goes. That whichcomes and goes is a creation of the mind and you should not worry about it."

Another questioner: "For realizing that bliss, there must be something to catch hold of, mustn't there?"

Bhagavan: "There must be a duality if you are to catch hold something else; but what IS, is only Self; not a duality. Hence who is to catch hold of whom? And what is the thing to be caught?"

"You are in the Self, so how can there by any difficulty in finding it?" Bhagavan replied.

"You say that I am in the Self, but where exactly is that Self?" the questioner persisted.

"If you abide in the heart and search patiently you will find it", was the reply.

**

"Swami, we take leave of you. We pray that you may be pleased to bless us that our mind may merge or dissolve itselfin Shanti." Bhagavan nodded His head as usual. After they had left, He said, looking at Ramachandra Iyer, "Shanti is theoriginal state. If what comes from outside is rejected what remains is peace. What then is there to dissolve or merge?Only hat which comes from outside has to be thrown out."

**

The mind is the cause of both bondage and liberation for man (mana eva manushyanam karanam bandha mokshayoh).The mind creates many illusions."

The questioner: "How will that illusion disappear?"

Bhagavan: "If the secret truth mentioned above is ascertained by Self enquriy, the multiplicity resolves itself into five, the five into three, and the three into one. Suppose you have a headache and you get rid of it by taking some medicine, youthen remain what you were originally, the headache is like the illusion that the body is the Self, it disappears when the medicinecalled Self enquiry is administered."

Bhagavan: Yes, that is the real thing. There is a thing called 'I'. Peace being experienced now and then, it must be admitted that there is a thing called peace; moreover, those feelings called desires are also of the mind. And if desires were banished,there would be no wavering of the mind. And if there is no wavering, that which remains is peace. To attain that which is alwaysthere, requires no effort. Effort is required only for the banishing of all desires. As and when the mind wavers, it must be divertedfrom those matters that is done, peace remains as it is. That is Atma, the Self, that is Liberation, and that is the Self.

*

"Swami, the people sitting here always ask you something and you give them some replies. When I see that I also feel temptedto inquire, but I do not know what to ask you. How then can I get mukti?"

Bhagavan, looking at him endearingly, and smiling, said: "How do you know that you do not know anything?" He said: "AfterI came here, and heard the questions asked by all these people and the replies Bhagavan is pleased to give them, the feelingthat I do not know anything, has come upon me."

"Then it is all right. You have found out that you do not know anything; that itself is enough. What more is required?" saidSri Bhagavan.

"How to attain mukti by that much alone Swami?" said the questioner.

"Why not?" There is someone to know that he does not know anything. It is sufficient if you could inquire and find out who that someone is. Ego will develop if one thinks one knows everything. Instead of that, isn't it much better to be conscious ofthe fact that you do not know anything and then inquires how could gain moksha?"

On another occasion, an Andhra youth came and said, "Swami, having a great desire for moksha and anxious to know the way thereto, I have read all sorts of books on Vedanta. They all describe it, each in a different way. I have also visited anumber of learned people and when I asked them, each recommended a different path. I got puzzled and have come toyou; please tell me which path to take."

With a smile on His face, Bhagavan said, "All right, then, go the way you came." We all felt amused at this. The poor young mandid not know what to say. He waited until Sri Bhagavan left the the Hall and then with a depressed look turned to the othersthere appealingly, and said, "Gentlemen, I have come a long way with great hope and with no regard for the expenses or discomfort,out of my ardent desire, to know the way to moksha. Is it fair to tell me to go the way I came? Is this such a huge joke?"

Thereupon, on of them said, "No, sir, it is no joke. It is the most appropriate reply to your question. Sri Bhagavan's teaching is thatthe enquiry, "Who am I?" is the easiest path to moksha. You asked Him which way 'I' should go, and His saying, "Go the way you came",meant that if you investigate and pursue the path from which that 'I' came, you will attain moksha."

The voice of a Mahatma indicates the Truth even when speaking in a light vein. Thereupon, the book, Who am I? was placed in the hands of young man who felt astonished at the interpretation, and taking Sri Bhagavan's words as Upadesa, prostrated himself to Sri Bhagavan and went away.

Sri Bhagavan usually gives us His teachings either in a humorous or a casual way or by way of consolation. During my early days at the Asramam, whenever I felt like going home, I would approach Sri Bhagavan at some time when there were hardly any peoplepresent and say, "I want to go home, Bhagavan, but I am afraid of falling back into family muddles." He would reply, "Where is the question of our falling into anything when all comes and all falls into us?"

On another occasion, I said, "Swami, I am not yet freed from these bonds." Bhagavan replied, "Let what comes come, let what goesgo. Why do you worry?" Yes, if only we could realize what that 'I' is, we should not have all these worries.